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Recommended: Religion In Society
Nietzsche and Heidegger
In this assignment, I will discuss what I have learned to perceive is the relevance of Nietzsche and Heidegger for theorizing religion. I will place great emphasis on Nietzsche's concept of the "Death of God," and how this concept is a challenge to modernity and religious consciousness. With the rise of science and empiricism, Nietzsche argues that it is practically impossible for a modern person to realistically believe in a Christian conception of God. However, the morality of Christianity lingers in the background, and, while still influencing people, Nietzsche predicts that the Europe of his time was soon to see a nihilistic sickness. However, contrary to a superficial reading of Nietzsche, he was not endorsing nihilism, but rather diagnosing it within a societal context. As is exemplified by his concepts such as Ubermensch and "Will to Power," Nietzsche held an anti-nihilist attitude towards nihilism, and predicted the human ability to sublimate nihilism through a controlling of this Strife. After this, I will shift my attention to Heidegger. As I shall explain, Heidegger was post-Nietzsche, and thus wrote after the "Death of God." To explain Heidegger’s philosophy, I will summarize his working out of what are, in Heidegger's opinion, the fundamental questions of our times. Unlike Nietzsche, Heidegger does not delve on the "Death of God" because that has already happened, although, as I shall explain, the "Death of God" for Heidegger is more of an absence of God. Heidegger asserts that we live in a sort of in-between state where we cannot truly know God. Also, this has profound ontological and metaphysical implications, as Heidegger speaks lengthily on the difference between Being and being, a co...
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Nietzsche, Friedrich Wilhelm, Walter Arnold Kaufmann, and R. J. Hollingdale. The Will to Power. New York: Random House, 1967. Print.
Morrison, Robert G. "Nietzsche and Nirvana." In Nietzsche and the Gods. Ed. Weaver Santaniello. Albany, NY: SUNY Press, 2001, pp. 87-113
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Nietzsche, Friedrich. Religion: "Religion." In A Nietzsche Reader. Ed. Ed. R.J. Holingdale. Penguin Books, 1977, 167-193; The Anti-Christ
Nietzsche, Friedrich. Morality: The Gay Science (Paragraph 125); Beyond Good and Evil (paragraph 260); On the Genealogy of Morals (Paragraphs 2-13)
Nietzsche, Friedrich, and Walter Kaufmann. The Gay Science: With a Prelude in Rhymes and an Appendix of Songs : Translated, with Commentary by Walter Kaufmann. New York: Random, 1974. Print.
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Madigan, P. The Modern Project to Rigor: Descartes to Nietzsche. Landham: UP of America, 1986.
Fridreich Nietzsche writes in The Gay Science "God is dead....And we have killed him," (99, Existentialist Philosophy) referr...
Madigan, P. The Modern Project to Rigor: Descartes to Nietzsche. Landham: UP of America, 1986.
“Has he got lost? Did he lose his way like a child? Or is he hiding? Is he afraid of us? Has he gone on a voyage? Emigrated?” No the madman says; “we have killed him – you and I. All of us are his murderers” This exchange encapsulates the aphorism that underpins much of Nietzsche’s thought; that “God is dead”. But what does this mean - What is Nietzsche telling us by claiming that we have murdered God? This essay is going to attempt to try and understand what Nietzsche argues has changed and what hasn’t with the death of God and to examine his critique of 19th century morality in the context of the 21st century politics and see if he offers a constructive alternative to the way we engage in political discourse.
September 10, 2009. Cambridge Critical Guide to Nietzsche’s On the Genealogy of Morality, Simon May, ed., 2010. Available at SSRN: http://ssrn.com/abstract=1473095>. Nietzsche, Friedrich.
On Truth and Lies in a Nonmoral Sense, Nietzsche. United States of America: Bedford/St.Martin's, 2001. 1171-1179. Print
When one considers the extensive degree to which modern philosophy has invested in scrutinizing the subject of morality, the default reaction would perhaps be one of amenable acceptance. After all, the significance of morality is obvious, and questions such as what constitutes as moral and how exactly does one become moral have been matters of contention for maybe longer than philosophy has even existed. It can be said therefore, that philosophy is steadfast in its fascination with everything morality. It is also precisely this almost fanatic obsession with morality that Nietzsche is so critical of. This is not to say the he would reject the importance or even the necessity of morality altogether. He is concerned however, that
Friedrich Nietzsche, The Will to Power, trans. Walter Kaufmann and R. J. Hollingdale, ed. Walter Kaufmann (New York: Random House, 1967).
Wittgenstein, Ludwig; G. E. M. Anscombe, P.M.S. Hacker and Joachim Schulte (eds. and trans.). Philosophical Investigations. 4th edition, Oxford: Wiley-Blackwell, 2009. Print.
Friedrich Nietzsche’s On Truth and Lies in a Nonmoral Sense represents a deconstruction of the modern epistemological project. Instead of seeking for truth, he suggests that the ultimate truth is that we have to live without such truth, and without a sense of longing for that truth. This revolutionary work of his is divided into two main sections. The first part deals with the question on what is truth? Here he discusses the implication of language to our acquisition of knowledge. The second part deals with the dual nature of man, i.e. the rational and the intuitive. He establishes that neither rational nor intuitive man is ever successful in their pursuit of knowledge due to our illusion of truth. Therefore, Nietzsche concludes that all we can claim to know are interpretations of truth and not truth itself.
Where Kant’s system is based on a set of principles or duties, Nietzsche’s system is based on virtue. Nietzsche is critical of Christianity in general and its evaluation of morality. In the reevaluation of values, he shows how the characteristics of morality in Christianity are more prohibitive of living virtuously than those of Ancient Greece, which include strength, confidence, sexuality, and creativity. In Christianity, those values are pity, shame, asexuality, and humility. The set of values of Ancient Greece is considered Master Morality and the values of deontology is considered to be Slave Morality. Master morality is a step in the right direction for morality but still not the
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All of Friedrich Nietzsche quotes were made before the age of 44. For the last 11 years of his life, he had no use of his mental capabilities. While many of Friedrich Nietzsche quotes were focused on religion, or the fallacy of it, it would be interesting to see what he would have written about later in his life and if his opinion would have changed. Although, the statement 'God is dead' did come from him, so there would likely have been no change in how he viewed religion. Many of his quotes are focused on human behavior and existence, and following are some that moved me.